在浩瀚的宇宙中，生活自在于天地之间，成功淡然，生死无疆。

In the vast universe, life is free between heaven and earth, success is serene, and life and death have no boundaries.

1. 好多的社会现象，让人看起来很无奈，有时你要陪着悲怜几许、愤慨几许，但放下一切，静心而论，大抵是因为看不开所致。看开了就超脱了，就安然了。

1. Many social phenomena are无奈 to observe, sometimes requiring one to feel a bit compassionate and indignant. However, when everything is put aside and one reflects calmly, it's mostly due to not being able to let go. Once one lets go, they transcend and find peace.

2. 脱虚妄缠缚，破生死巢窟，第一要根器猛利轩豁，次办长久不退之心。

2. Free from the entanglement of falsity, break through the nest of life and death. The first requirement is a strong and open mind, followed by the cultivation of a steadfast and long-lasting determination that does not waver.

3. 国学之博，致远而学，此番仅是漫谈，诸君见笑。

3. The breadth of Chinese classics is vast, and there is much to learn. This time, this is merely a casual chat; please do not laugh at me, gentlemen.

4. 我们不知道明天和意外哪一个会来，甚至不知道下一刻自己是否还可以活下去。

4. We do not know whether tomorrow or an accident will come first, nor do we know if we will still be alive in the next moment.

5. 如文中的知人者智，自知者明；胜人者有力，自胜者强，就告诉我们，一个人不仅要了解别人能战胜别人，更应该了解自己有勇气战胜自己。对待竞争，我们要敢于去迎接挑战，对待失败和不平等我们要报以一种平常心，用合适的方法去改变或适应，而不去盲目的争鱼死网破。这样有助于保全自己和取得最终的成功，只有厚积才会勃发。同样，无为用在当代待人处世上就是要对人宽容。海纳百川，有容乃大，壁立千仞，物欲则刚。所以老子提出的无为，不是不做任何事情，而是不做不符合自然规律的事情。当你不做违反自然和社会规则的事情时，你所做的其它事情就是无所不为，所以无为是一种心境、一种修养，是辩证的。上善若水就是这种无为而为的辩证极致。

5. As the saying in the text goes, "He who knows others is wise, and he who knows himself is enlightened; he who overcomes others is strong, and he who overcomes himself is powerful," it tells us that a person should not only understand that one can defeat others but should also understand that one should have the courage to defeat oneself. In the face of competition, we should dare to face challenges, and towards failure and inequality, we should maintain a calm attitude. We should use appropriate methods to change or adapt, rather than blindly fighting to the death. This helps to preserve ourselves and achieve ultimate success, as only with accumulation can there be an outburst. Similarly, the concept of "wu wei" (non-action) in contemporary interpersonal relationships and social interactions means being tolerant towards others. "The sea embraces all rivers, and it is vast; the cliff stands firm for a thousand feet, and the desire for material things is strong." Therefore, Laozi's proposal of "wu wei" is not about doing nothing, but about not doing things that are against the laws of nature. When you do not do things that violate the laws of nature and social rules, the other things you do are "wu wei," so "wu wei" is a state of mind, a kind of cultivation, and is dialectical. "The highest good is like water," which is the ultimate dialectical expression of "wu wei."

6. 养生之道，在于吃得澹，吃得粗，吃得少；处世之道，在于吃得苦，吃得亏，吃得重。

6. The way to health is to eat lightly, eat coarse, and eat less; the way to dealing with the world is to endure hardship, bear losses, and take on heavy burdens.

7. 菩萨于法，应无所住行于布施，所谓不住色布施，不住声香味触法布施。

7. The Bodhisattva, in the practice of the Dharma, should act in giving without any attachment, which means not giving while attached to form, not giving while attached to sound, smell, taste, touch, or Dharma.

8. 绝大多数人都会经历三个人生阶段。第一个阶段，认为自己就是世界中心的时候，第二个阶段，发现自己无论如何努力都感到无能为力的时候，第三个阶段，去接受了自己的平凡，并且享受平凡的时候。

8. The vast majority of people go through three stages in life. The first stage is when one believes they are the center of the world. The second stage is when one discovers, no matter how hard they try, they feel helpless. The third stage is when one accepts their ordinariness and enjoys it.

9. 身为国家公务人员，定当竭力为国、为民效忠。

9. As a national civil servant, one must certainly strive to be loyal to the country and the people.

10. 它的字面含义很清楚，就是：最好的善行就象水的品性一样。

10. Its literal meaning is clear: the best good deed is like the nature of water.

11. 联系到现实生活，我们在集体工作时不要计较个人的得失，都一心为工作。这也可以理解为一种团队精神，正是团队成员的无私精神，才能成就我们的事业，我们个人的财富也会增加，这不正是“以其无私成其私”吗？

11. In the context of real life, when we work collectively, we should not be concerned with our personal gains and losses, but should be fully dedicated to the work. This can also be understood as a spirit of teamwork, and it is the selfless spirit of the team members that enables us to achieve our cause. Our personal wealth will also increase, isn't this exactly the concept of "by being selfless, one achieves personal gain"?

12. 得不到的东西，我们会一直以为他是美好的，那是因为你对他了解太少，没有时间与他相处在一起。当有一天，你深入了解后，你会发现原不是你想像中的那么美好。

12. We always think that what we cannot get is beautiful, because we know so little about it and don't have enough time to be with it. One day, when you understand it deeply, you will find that it's not as beautiful as you imagined.

13. 我们活在这个世界上，和一只蚂蚁、一只蚊子、一只苍蝇、一片树叶、一粒尘埃没有任何区别。不要给自己过多的使命感和过剩的责任感，有些事情，你做或者不做，结果都一样。不会因为你做了一些什么，世界就发生了改变，也不会因为你什么都不做，世界就会特别糟糕。就像蚂蚁辛辛苦苦挣扎一辈子，世界仍然如此，尘埃心安理得躺平一辈子，世界也是如此。

13. We live in this world no different from an ant, a mosquito, a fly, a leaf, or a grain of dust. Do not burden yourself with excessive sense of mission and an overabundance of responsibility. Some things, whether you do them or not, will turn out the same. The world will not change because of what you do, nor will it become particularly worse because you do nothing. Just as an ant struggles hard all its life, and the world remains the same, and a grain of dust lies comfortably for a lifetime, and the world remains the same.

14. 只有自己的心障碍自己，别的没有什么障碍。不相信不可思议的东西，就见不到宇宙人生的真相。

14. Only one's own heart obstructs oneself; there is nothing else that obstructs. If one does not believe in the unimaginable, one cannot see the truth of the universe and life.

15. 十分通透的一段话：“人生没有意义，不稳定才是常态。生而为人，不过是地球借你100斤原子分子，在这人世间体验几十年，再还回去。地球根本不在意人类的生死，太阳熄灭了宇宙也无所谓，个人的悲欢离合和喜怒哀乐别说放到宇宙里，就是放到人类历史里，都没有意义。”

15. A very insightful statement: "Life has no meaning, instability is the norm. To be a human being is just to borrow 100 pounds of atoms and molecules from the Earth, to experience several decades in this world, and then return them. The Earth doesn't care about the life and death of humans. If the sun extinguishes, the universe doesn't care either. An individual's joys and sorrows, separations and reunions, and happiness and sadness are not just meaningless when placed in the universe, but even when placed in the history of humanity, they have no significance."

16. 做人要能随遇而安随缘生活随心自在随喜而做；处事要从澹处着眼疑处用心无处下手拙处力行。

16. As a person, one should be able to adapt to circumstances, live with serendipity, be free according to one's heart, and act with joy; in dealing with matters, one should look at the calm, think with suspicion, act without hesitation, and strive in the clumsy.

17. 书中的第一章，老子就提出了“道”这个特有的名词，阐述了他对规律的理解。在《道德经》里，道指的就是规律。而道家思想对规律最根本的见解就是“规律是自然的，变化的，不为人所控制的。”对待规律的根本态度应是“充分尊重规律，然后才利用规律。”这是一种非常朴素的辩证思想，全面体现了我国古代人民对大自然的探索与思考，而这种探索与思考不是盲目的，是非常有计划、有科学根据的。它不仅仅对中国传统文化思想产生了深远的影响，其影响也远远超出了中国的范围。

17. In the first chapter of the book, Laozi introduces the unique term "Tao" and elaborates on his understanding of the law. In the "Tao Te Ching," Tao refers to the law. The most fundamental view of the law in Taoist thought is that "the law is natural, changing, and not controlled by humans." The fundamental attitude towards the law should be "to fully respect the law, and then utilize it." This is a very simple dialectical thought, which fully reflects the exploration and thinking of ancient Chinese people towards nature. And this exploration and thinking is not blind, but very planned and scientifically based. It has not only had a profound impact on Chinese traditional cultural thought but also its influence extends far beyond the scope of China.

18. 用平常心来生活，用惭愧心来待人，心来处事，用菩提心契佛心。

18. Live with an ordinary mind, treat others with a heart of shame, deal with matters with a mind of discernment, and connect with the Buddha's heart with a bodhicitta.

19. 方法论：它就要求人处事必须顺应自然规律，违反了之后，可能一时得呈，久而久之，必遭报应。

19. Methodology: It requires people to deal with matters in accordance with the laws of nature. If one violates these laws, they may temporarily succeed, but over time, they will inevitably face retribution.

20. 此外，书中还有不少关于生死的谈论，连同上文，敬请读者自行查阅、理解，此处恕不一一罗列、翻译。

20. Additionally, the book contains numerous discussions on life and death. Along with the aforementioned content, please feel free to refer to and understand them on your own, and I apologize for not listing and translating them one by one here.

21. 道家最重要的思想之一，即是“无为”。但我认为，有些人虽表面上是游离世间，但肯定抑制不住人性中“善”、“恶”等因素的影响而去插手世间之事，且受儒家文化中“积极入世”的影响，导致这些“游离之人”不可能去遵循道家的无为原则。

21. One of the most important thoughts of Taoism is "Wu Wei" (non-action). However, I believe that although some people may appear to be detached from the world, they cannot help but be influenced by the factors of "goodness" and "evil" inherent in human nature and intervene in worldly affairs. Moreover, influenced by the Confucian culture of "active involvement in the world," these "detached individuals" are unlikely to adhere to the Taoist principle of non-action.

22. 第十六章，老子主要讲认识世界，当然也包括认识人生。其基本态度是“致虚”“守静”“归根”“复命”。“致虚极”是要人们排除一切物质的诱惑，回归到静的本性，这样才能认识道，而不是为了争权夺利而忘了道。既然事物的发展是变化循环的，所以要不变以应万变，为了遵循这一静的原则，就不要轻举妄动，变革不如保守安全。把这一原则应用到生活方面，他认为无为就能不遇到危险。

Chapter 16, Laozi mainly talks about understanding the world, which of course includes understanding life. His basic attitude is "empty to the extreme," "maintain tranquility," "return to the root," and "revert to one's nature." "Empty to the extreme" means that people should exclude all material temptations and return to the essence of tranquility, so that they can understand the Tao, rather than forgetting the Tao for the sake of power and profit. Since the development of things is cyclical and changing, one should maintain stability to respond to all changes. To follow this principle of tranquility, one should not act impulsively, and preservation is safer than change. Applying this principle to life, he believes that non-action can avoid danger.

23. 老子，道德经，区区五千字，涵盖了众生所求的一切真谛，斗胆牵强附会一下：

23. Laozi, Tao Te Ching, merely a mere 5,000 characters, encompasses all the truths that all beings seek. Venturing to be a bit arbitrary and allegorical:

24. 《道德经》又称《老子》，是 中国古代先秦诸子分家前的一部著作，为其时诸子所共仰，据司马迁在《史记老子传》中记载老子“居周久之，见周之衰，乃遂去。至关，关（令）尹喜曰：子将隐矣，强为我著书，于是老子言道德五千言而去，莫知始终”，尹喜感动了老子，老子遂以自己的生活体验和以王朝兴衰成败、百姓安危祸福为鉴，溯其源，著上、下两 篇，共五千言，即《道德经》，这是道家哲学 思想的重要来源。道德经分上下两 篇，原文上 篇《德经》、下 篇《道经》，不分章，后改为《道经》在前，《德经》在后，并分为81章，全文共约五千字，是 中国历史上首部完整的哲学著作。因此学习《道德经》对我们探索 中国古代最本质的 思想道德品格有重要的作用。

24. The "Tao Te Ching," also known as the "Laozi," is a work from the Pre-Qin period of ancient China, written before the division of the various schools of thought. It was revered by the various schools of thought of that time. According to the record in Sima Qian's "Records of the Grand Historian," Laozi "resided in the Zhou kingdom for a long time, witnessing its decline, and then decided to leave. When he arrived at the pass, the guardian of the pass, Yinxi, said: 'You are going to withdraw from the world. Please write a book for me,' and then Laozi spoke the Tao and morality in five thousand words and left, with no one knowing his beginning or end." Yinxi's words moved Laozi, and he then, drawing from his own life experiences and using the rise and fall of dynasties, as well as the safety and danger, prosperity and misfortune of the people, as a mirror, traced the origins and wrote two volumes, totaling five thousand words, known as the "Tao Te Ching." This is an important source of Taoist philosophical thought. The "Tao Te Ching" is divided into two parts: the original upper part, the "Te Jing," and the lower part, the "Dao Jing," which were not originally divided into chapters. Later, the "Dao Jing" was placed before the "Te Jing," and the whole text was divided into 81 chapters, totaling approximately five thousand characters. It is the first complete philosophical work in Chinese history. Therefore, studying the "Tao Te Ching" plays an important role in exploring the most fundamental thoughts and moral character of ancient Chinese civilization.

25. 有什么想法就去实施，有什么目标就去行动，有什么热爱就去奔赴，不要害怕风险，不要在乎失败。成功，那就享受生活，失败，也没有什么大不了的。哪怕一败再败，又能怎么样呢？

25. If you have ideas, implement them; if you have goals, act on them; if you have passions, pursue them. Don't fear risks and don't care about failures. If you succeed, enjoy life; if you fail, it's not that big a deal. What's the matter if you fail repeatedly?

26. “无为”不是无所作为，而是不妄为，不去干扰事物发展的规律。老子在第二章首次提出无为的思想，并指出“是以圣人处无为只事，行不言之教”。这里老子指出圣人要能够依照客观规律，处理事情要不违背事物发展的本质。第三章进一步阐述无为，他既不讲人性恶，也不讲人性善，而说人本来是一张白纸，是纯洁质朴的。不要去贵难得之货，不去尚贤，不见可欲，保持人们的本性。

26. "Wuwei" does not mean doing nothing, but rather not acting impulsively, not interfering with the laws of things' development. Laozi first proposed the idea of Wuwei in the second chapter, and pointed out that "therefore, the sage abides by Wuwei and handles matters, teaching without words." Here, Laozi indicates that the sage must be able to follow the objective laws, and when handling affairs, should not deviate from the essence of things' development. The third chapter further elaborates on Wuwei. Laozi neither talks about the innate evilness of human nature nor its goodness, but says that people are originally blank papers, pure and simple. Do not value rare and precious goods, do not admire the virtuous, do not see what is desirable, and maintain people's nature.

27. 福祸无门，惟人自召。善恶之报，如影随形；三世因果，循环不失。

27. Misfortune and blessings have no gate; they are solely summoned by oneself. The retribution of good and evil follows like a shadow, never separating from its form; the causes and effects of three lives are cyclic and never lost.

28. 生活如花，姹紫嫣红；生活如歌，美妙动听；生活如酒，芳香清醇；生活如诗，意境深远，绚丽多彩。

28. Life is like a flower, vibrant and colorful; life is like a song, beautiful and melodious; life is like wine, fragrant and mellow; life is like poetry, profound in meaning and full of vivid colors.

29. 有为法虽假，弃之则佛道难成；无为法虽真，执之则慧光不朗。

29. The "active" methods are false, but forsaking them makes the path to Buddhahood difficult; the "passive" methods are true, but clinging to them makes the brightness of wisdom unclear.

30. 现代中国人大多只记得千古一帝汉武帝封狼居胥的赫赫威名，却少有人记得为汉武帝铺垫之前道路的“文景之治”和汉武帝穷兵黩武之后的“轮台罪己诏”。是以儒家的“有为而治”与道家的“无为而治”究竟哪个要更好，在此先不展开，但可以肯定的是，默默贡献又不愿居功的人，才是最应该受其他人尊重的人。

30. Most modern Chinese people only remember the formidable reputation of the First Emperor of Han, Emperor Wu of Han, who sealed the wolf at Louju, but few remember the "Rujing Rule" that paved the way for Emperor Wu of Han or the "Wheel Tiger Self-Criticism Edict" that followed Emperor Wu's aggressive military campaigns. As for which is better, the Confucian "rule through action" or the Taoist "rule through inaction," it is not appropriate to elaborate on this here. However, it can be肯定 that those who silently contribute and do not desire recognition are the ones who deserve the most respect from others.

31. 篇里也举了一个例子。“天长地久。天地所以长久者，以其不自生，故能长生。是以圣人后其身而身先；外其身而身存。非以其无私邪？故能成其私。”意思是说天长地久，天地之所以能长久，是因为它们不为自己而生息，自然而然的存在，所以才能长久。所以说圣人把自己置于后，反而受到推崇，把自己置之度外，反而保全了自身。这不正是由于圣人不自私吗？所以才能构成就了他自己。

31. The text also gives an example. "The sky is long, and the earth is vast. The reason why the sky and the earth can be long-lasting is because they do not exist for their own sake, thus they are able to endure forever. Therefore, the sage puts himself after others and is honored first; he sets his own body aside and his body is preserved. Is it not because he is not selfish? Therefore, he is able to achieve what is truly for his own benefit." This means that the sky is long-lasting and the earth is vast, and it is because they do not exist for their own sake, but exist naturally, that they can endure forever. Therefore, the sage places himself after others and is honored first; he sets his own body aside and his body is preserved. Isn't this precisely because the sage is not selfish? Therefore, he is able to achieve what truly benefits himself.

32. 《道德经》仅小小的五千字，可只要你用心去读去理解，你会发现当中的道理岂是我们区区几千字便能概括的。总之，《道德经》是一部 中国古代朴素辩证法的启蒙巨著，是中华民族的宝贵文化遗产，它拉开了从古至今几千年来人类对自然规律进行探索的序幕，我们只要辩证的去看待它，取其精华，弃其糟粕，就会对我们这些当代大学生有着重要的指导和教育意义。至少它给我的心灵开启了一道门，引导我如何从小做一个正直的人，一个不追求名利的人，一个健康向上的人。

32. The "Tao Te Ching" consists of only a mere 5,000 characters, but if you read and understand it with sincerity, you will find that the principles within it cannot be summarized by just a few thousand characters. In short, the "Tao Te Ching" is a monumental work of ancient Chinese simple dialectics, a precious cultural heritage of the Chinese nation. It has opened the curtain for thousands of years of human exploration of the laws of nature from ancient times to the present. As long as we approach it dialectically, extracting its essence and discarding its dregs, it will have significant guiding and educational value for us contemporary university students. At least, it has opened a door to my soul, guiding me on how to be an upright person from a young age, someone who does not pursue fame and wealth, and someone who is healthy and upward-looking.

33. 所有的苦都源于寻求现世的快乐，而这种快乐是找不到的，即使找到了，也不会长久，很快又会消失的。

33. All suffering originates from seeking for happiness in the world, and this kind of happiness is unattainable; even if found, it will not last long and will quickly fade away.

34. 生是有知有觉的，死是无知无觉的。任何对生的感知（譬如喜怒哀乐），在死中，都不存在。所以，死本不苦，苦于死的，乃乐于生；死本无乐，乐于死的，乃苦于生。

34. Life is characterized by knowledge and perception, while death is devoid of both. Any perception of life (such as joy, anger, sadness, and joy) does not exist in death. Therefore, death itself is not suffering; it is the desire for life that causes suffering. Similarly, death itself is not joy; it is the joy of death that leads to suffering in life.

35. 参天大树挺拔耸立，枝繁叶茂，正是来自于深扎大地的根与干构成的三角形的支撑。所以，根死树必枯。

35. The towering trees stand tall, their branches and leaves lush, supported by the triangular structure formed by their deep roots and trunks embedded in the earth. Therefore, if the roots die, the trees must wither.

36. 这些特质与我们今天的时事相暗合，它会影射出许多不合规律的行为。

36. These traits coincide with today's current events, reflecting many irregular behaviors.

37. 若人生百岁，不见生灭法，不如生一日，而能得见之。

37. If one were to live a hundred years and yet not see the impermanent nature of things, it would be better to live for just one day and yet be able to perceive it.

38. 以上是我读《道德经》的点滴感悟，《道德经》已俨然成为我的良师益友，它给我的心灵开启了一道门，引导我如何清净处世，做一个正直的人，一个不追求名利的人，一个健康向上的人。读《道德经》吧，它会使你精神不再贫乏，生活不再无聊，人格不再卑下，使人高尚，使人聪慧，使人丰富，使人幸福，使人成为真正的人。

38. These are some of my insights after reading the "Tao Te Ching". The "Tao Te Ching" has become my mentor and good friend. It has opened a door to my soul, guiding me on how to live a pure life, to be an upright person, a person who does not seek fame and fortune, and a person who is healthy and upward-looking. Read the "Tao Te Ching", and it will enrich your spirit, make your life no longer boring, your character no longer lowly, and elevate you to a higher, wiser, richer, and happier person, helping you to become a truly human being.

39. 老庄之说是为中华民族千年哲思。无争故无尤，行大道以致天下士，风骨高洁，令人心折。读《道德经》八十一篇，选其某章，略述吾粗浅看法。

39. The philosophy of Laozi and Zhuangzi is a thousand-year-old philosophical thought of the Chinese nation. Non-contention leads to no blame; by pursuing the great way, the world's scholars are attracted, with a dignified and pure character that wins the admiration of the people. Reading the "Tao Te Ching" with its eighty-one chapters, I will briefly discuss my superficial views on a certain chapter.

40. 在日夜奔腾咆哮的长江水边，出现过多少叱咤风云的英雄人物，比如曹操，比如周瑜，比苻坚，比如谢安，比如朱元璋，比如陈友谅。不管最后成功了还是失败了，被人赞美了还是贬低了，现在什么都没有了，只有青山依旧，夕阳璀璨。

40. By the banks of the Yangtze River, which roars and rages day and night, how many heroes have dominated the skies, such as Cao Cao, Zhou Yu, Fu Jian, Xie An, Zhu Yuanzhang, and Chen Youliang. Regardless of whether they ultimately succeeded or failed, whether they were praised or vilified, everything is now gone. Only the green mountains remain, and the setting sun shines brilliantly.

41. 站在我们的角度来说，老子所处的时代是刚脱离茹毛饮血的时代，就能对宇宙之中的规律有着如此深刻的认识：道生一，一生二，二生三，三生万物人法地，地法天，天法道，道法自然。一个有无的论述，可说把世间万物的从生到死，从出现到毁灭剖析得精辟明了。道法自然的见解可说令我们现代人汗颜，几千年前的人就意识到要顺应自然，回归自然，不要去刻意破坏自然。而我们现在把自己赖以生存的地球搞得千疮百后才猛地发现提出环保的概念，要去保护补救了，其实已起不了太大作用了，一些补救措施是不能有多大成效的。因为失去的东西很多是无可挽回的，灭绝了的物种也就永远的消失了！

41. From our perspective, Laozi lived in an era that had just emerged from the primitive age of eating raw flesh and drinking blood, yet he had such a profound understanding of the laws of the universe: The Tao gives birth to One, the One gives birth to Two, the Two give birth to Three, and the Three give birth to all things. People follow the Earth, the Earth follows the Heaven, the Heaven follows the Tao, and the Tao follows the Way of Nature. This discourse on the existence and non-existence can be said to analyze the birth and death, the rise and fall of all things in the world in a precise and clear manner. The view of the Tao following the Way of Nature can be said to make us modern people blush, as people thousands of years ago were aware that they should conform to nature, return to nature, and not deliberately destroy it. Now, only after we have caused our planet Earth to be full of scars and wounds do we suddenly realize the concept of environmental protection, and seek to protect and补救, but in reality, it may not have much effect. Some remedial measures may not yield significant results because much that has been lost cannot be recovered, and species that have become extinct have disappeared forever!

42. 彻底地放松，彻底的悠闲，什么都可以不做，什么都可以不想，在最深的红尘烟火里顺其自然的活着，才是一种真正美好的状态。

42. To completely relax, to fully unwind, to do nothing and think of nothing, to live in harmony with nature in the deepest hustle and bustle of the world, is truly a wonderful state of being.

43. 一切恩爱会、无常难得久、生世多畏惧、命危于晨露，由爱故生忧，由爱故生怖，若离于爱者，无忧亦无怖。

43. All loving unions are fleeting, the impermanent is not to be longed for, the world is filled with fear, life is as fragile as morning dew. From love comes worry, from love comes fear. But if one separates from love, there is neither worry nor fear.

44. 如果说教师要给学生一碗水，自己要有一桶水甚至更多。而道德经就像是一股永不枯竭的泉水，让教师在教育的道路上为教师 提供了源源不断的知识的泉水！

44. If a teacher is to give a bowl of water to the students, they themselves must have a bucket, even more. And the Tao Te Ching is like an endless spring, providing a continuous stream of knowledge for teachers on their path in education!

45. 阴阳原无二分，生死本为一体。求生过度，便是找死；顺天应命，方为正道。若人类能长生不老，那么：彼时的生，如同当今的死；彼时的死，如同当今的生。如今痴迷于生的人，彼时将醉心于死。

45. Yin and yang are originally not two separate entities; life and death are inherently one. Overly pursuing life is to seek death; to follow the will of heaven and yield to destiny is the true path. If humans could live forever, then: the life of that time would be like today's death; the death of that time would be like today's life. Those who are now obsessed with life will be infatuated with death at that time.

46. 活着，一定要有气度，这不仅仅是涵养，也是一种标识。在与人交往中，为人所看中的第一要素即是气度。修炼人生，展示自己活着的气度，让生命更有意义。

46. To live, one must have a measure of elegance. This is not just a sign of cultivation but also a symbol. In social interactions, the first element that others take note of is one's elegance. Cultivate your life, showcase the elegance of your living, and make your life more meaningful.

47. 不畏惧死亡，是一个人最大的勇气，也是最深的修行。

47. Not fearing death is a person's greatest courage and the deepest form of cultivation.

48. 我们经常打交道的水，相信都不陌生。细细品味之品性，感悟道之真谛，会对人对己均有裨益。

48. The water with which we often deal is believed to be not unfamiliar. Deliberately savoring its character and understanding the essence of the Tao can be beneficial to both oneself and others.

49. 若苦乐不入于心，则生死皆置之外。人能苦乐一视，则可生死两忘，步入不生不死的境界——所谓的“永生”，便是如此。

49. If joys and sorrows do not enter the heart, then life and death are both placed outside. If a person can view both joys and sorrows equally, then they can forget about life and death, stepping into the realm of neither birth nor death—the so-called "eternal life" is like this.

50. 应作如是观诸法因缘生，我说是因缘；因缘尽故灭，我作如是说。

50. Thus should you view that all phenomena arise from causes and conditions; I say they arise from causes and conditions. When the causes and conditions are exhausted, they cease; I say it in this way.

51. 若以色见我，以音声求我，是人行邪道，不能见如来。

51. If one seeks me through the senses of sight and sound, that person is walking on the wrong path and cannot see the Tathagata.

52. 初识《道德经》，是从港台片中听到的台词，道可道，非常道，名可名，非常名。也不知道是什么意思，直到读完了《道德经》，才对此有了一些体会。一千个人眼里，有一千部《道德经》。每个人阅读《道德经》，都会因为自身的经历不同得出不同的感悟。一千个人眼中有一千部《道德经》，心如何，经便如何，人生也便如何？我读到的《道德经》就是一部教育理论的著作。道可道，非常道；名可名，非常名。是《道德经》的开 篇第一章，老子的道，不是道理，而是指事物发展的自然规律，是内在的，是可以解释出来的，然而规律却不是永恒不变的规律。名，则指的是虚的事物，是理论，是虚名，可以说出来的，但却也不是不变的事物。正如给我们教育者指出了教育总纲：教育规律是可以 总结归纳的，但是，教育规律会随着社会制度、生产力等教育环境的变化而变化的，即教有法而无定法！

52. My initial acquaintance with the "Tao Te Ching" came from lines heard in Hong Kong and Taiwan films: "The Tao that can be told is not the eternal Tao; the name that can be named is not the eternal name." I didn't know what it meant until I finished reading the "Tao Te Ching," and then I began to understand it. There are a thousand different interpretations of the "Tao Te Ching" in a thousand different eyes. Each person who reads the "Tao Te Ching" will derive different insights based on their own experiences. If a thousand people have a thousand different interpretations of the "Tao Te Ching," how is the heart, how is the Tao, and how is life? The "Tao Te Ching" that I read is a work of educational theory. "The Tao that can be told is not the eternal Tao; the name that can be named is not the eternal name." This is the opening chapter of the "Tao Te Ching," and Laozi's Tao is not about moral principles but refers to the natural laws of the development of things, which are inherent and can be explained. However, these laws are not immutable. The term "name" refers to the intangible, such as theory and empty reputation, which can be expressed but are not unchanging. Just as it points out to us educators the general principle of education: educational laws can be summarized and generalized, but they will change with the changes in the social system, productivity, and other educational environments, that is, there are methods of teaching but no fixed methods!

53. 事来不受，一切处无心，永寂如空，毕竟清净，自然解脱。

53. Not welcoming things as they come, being carefree in all situations, forever serene as empty, ultimately pure, and naturally free from bondage.

54. 道本无言，因言显道，若真体道之人，通之于心，明之于本。

54. The Tao is wordless, yet the Tao is made manifest through words. For those who truly embody the Tao, they understand it in their hearts and illuminate it in their essence.

55. 在此，谨奉劝那些企图通过高等科技，来延长人类固有寿命的人：不要功在当代，祸及千秋；不可为一时之赞誉，而受万古之毁骂。

55. Here, I would kindly advise those who seek to extend the inherent lifespan of humans through high technology: do not bring blessings to the present generation while cursing future generations; do not seek temporary praise at the cost of enduring vilification.

56. 你永远要宽恕众生，不论他有多坏，甚至他伤害过你，你一定要放下，才能得到真正的快乐。

56. You must always forgive all sentient beings, no matter how bad they may be, even if they have hurt you. You must let go to truly find happiness.

57. 有位哲人说：“要想毁灭你们的孩子，就对他们千依百顺吧！”这是多么深刻的经验教训啊！而我们 中国两千年前的《道德经》早就道破了这个教育规律：“将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲取之，必固与之。”（第36章）这是说你想封锁他吗，就先让他张扬张扬；你想削弱他吗，就让他逞强骄纵；你想毁灭他吗，就让他事事得偿所愿，为所欲为；你想夺取他吗，就要先给他甜头。教育学生也是这个样子的。我们要将学生的日常行为习惯纳入教育过程，切忌让孩子产生骄傲、自满的情绪，要教育学生淡泊的心态，不断的自我丰富，才可以长久的成功。教弟子切莫让他们太过得意，为所欲为，否则得意之时，便生失意之悲；张扬逞强之时，必致将来毁灭之哀。

57. A philosopher once said, "If you want to destroy your children, cater to their every desire!" What a profound lesson of experience this is! And our Chinese "Tao Te Ching," which was written two thousand years ago, has already revealed this educational principle: "He who would gather must scatter; he who would weaken must strengthen; he who would discard must first promote; he who would take must first give." (Chapter 36) This means that if you want to block someone, let them first show off; if you want to weaken them, let them act strong and proud; if you want to destroy them, let them get everything they want and do as they please; if you want to seize something from them, you must first offer them a sweet deal. The same is true in educating students. We should incorporate students' daily behavior habits into the educational process, avoid letting them develop feelings of pride and complacency, and educate them to have a modest mindset, to continuously enrich themselves, and thereby achieve long-term success. When educating disciples, do not let them become too pleased with themselves and do as they wish, otherwise, when they are pleased, they will eventually feel sad; when they are acting proud and strong, they will inevitably bring about future sadness.

58. 学习了《道德经》，能体会到的道理很多，关键在于如何运用到生活和工作当中去。我们学习的目的不是为了了解老子的思想，而是希望通过他的思想去体会人生的道理，去正确的在面临人生选择的时候多一分静气，真正能做到“每临大事有静气”。

58. After studying the "Tao Te Ching," there are many truths one can comprehend, the key being how to apply these teachings to one's daily life and work. Our purpose in studying is not merely to understand Laozi's thoughts, but rather to gain insight into the truths of life through his philosophy, to maintain a greater sense of calm in the face of life's choices, and truly be able to embody the saying "have a calm demeanor when facing great events."

59. 能看到自己的缺点最殊胜，能改正自己的错误才能解脱。

59. It is most noble to be able to see one's own flaws, and it is through correcting one's mistakes that one can achieve liberation.

60. 为自己求解脱，还是没有忘掉“我”，真正想解脱的人，完全为众生，为度众生而成佛。

60. Seeking liberation for oneself, yet not forgetting the "I," the true seeker of liberation is one who is completely for all sentient beings, seeking to become a Buddha to lead sentient beings to liberation.